Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/246)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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The whole of Ramadan is like a single day, since no interval of non-fasting occurs within it during which fasting would be valid. A single intention at its beginning therefore suffices, and that intention remains legally effective without needing to be renewed each day. This is like prayer: one must have the intention at its beginning but need not renew it at each of its integral parts. Likewise, someone who regularly fasts on successive days, or who has vowed to fast consecutive days, need not form the intention anew each night. Someone who has vowed to fast on a particular day of the week may similarly rely on the intention already formed and need not renew it on the night before that day.

Ibn al-Mājishūn said in al-Wādiha: When knowledge of the crescent’s sighting becomes widespread among a town’s inhabitants, whether through direct sighting or testimony before the local judicial authority, that suffices even for someone who has not learned of it and has not formed the intention to fast during the night. The same applies to someone who is heedless or mentally incapacitated. It appears that he considered the earlier intention to fast Ramadan sufficient once fasting on that particular day became obligatory, just as it suffices for someone who has vowed to fast on a particular day of the week. On this reasoning, there is no need to distinguish between whether knowledge of the sighting has become widespread or not. Sahnūn, however, said that it does not suffice unless the person knows and forms the intention during the night.

On the same reasoning, there are two opinions concerning whether a woman who menstruates during Ramadan and then becomes pure must renew her intention to fast. The first is that her original intention suffices, because fasting is not valid for her during the days of menstruation, making them comparable to the night. The second is that she must renew her intention because her fasting has been interrupted by a period of non-fasting.

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Allah Most High’s statement concerning the month of Ramadan:

“For those who are able to fast, there is a ransom: feeding a poor person.” [al-Baqarah: 184]

has been abrogated by the words of Allah, Exalted is He:

“So whoever among you witnesses the month must fast it.” [al-Baqarah: 185]

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In the early days of Islam, whoever wished to fast would fast, and whoever wished not to fast would refrain and feed

فصل ورمضان كله كيوم واحد إذ لا يتخلله وقت فطر يصح صومه، فتجزئ فيه نية واحدة في أوله، ويكون حكم النية باقيا مستصحبا لا يحتاج إلى تجديد النية عند كل يوم، كالصلاة التي يلزمه إحضار النية لها عند أولها، ولا يلزمه تجديدها عند كل ركن من أركانها. وكذلك من شأنه سرد الصيام ومن نذر صوما متتابعا لا يحتاج إلى تبييته كل ليلة. وكذلك من نذر صوم يوم معين من الجمعة يجزئه ما تقدم من نيته ولا يحتاج إلى تجديد النية ليلة ذلك اليوم. وقد قال ابن الماجشون في الواضحة: إن أهل البلد إذا عمهم علم رؤية الهلال بالرؤية أو بالشهادة عند حكم الموضع فذلك يجزئ من لم يعلم وإن لم يبيت الصيام. وكذلك الغافل والمجنون فكأنه رأى لما تعين صوم اليوم أجزأه ما تقدم من نيته لصيام رمضان كناذر يوم من أيام الجمعة معين. وعلى هذا لا يحتاج إلى أن يفرق بين أن يعمهم علم الرؤية أو لا يعمهم. وقال سحنون: لا يجزئه إلا أن يعلم ويبيت. وقد اختلف من هذا المعنى في المرأة تحيض في رمضان ثم تطهر، هل عليها تجديد نية الصيام أم لا على قولين: أحدهما: أن النية الأولى تجزئها؛ لأن أيام الحيض لا يصلح لها صومها فأشبهت الليل، والثاني: أن تجديد النية يلزمها لتخلل صومها الفطر. فصل وقَوْله تَعَالَى في شهر رمضان: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ [البقرة: ١٨٤] منسوخ، نسخه قول الله ﵎: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ [البقرة: ١٨٥]. فصل وكان في أول الإسلام من شاء أن يصوم صام ومن شاء أن يفطر أفطر وأطعم